Plato's Academy in Florence and its ideological leader. Platonov Academy Philosophical School Academy

20.02.2024

Plato's school got its name from the fact that classes took place in the halls of a gymnasium in the vicinity of Athens, called the Academy (named after the Greek hero Academus). Near this gymnasium, Plato acquired a small plot of land where members of his school could gather and live.

The Academy Garden appears to have been a public park, open to anyone wishing to stroll, exercise or talk. It became the decoration of the city, and the road to it from Athens was all framed with stone steles in memory of the ancient heroes. In this quiet corner outside the city, philosophy and memories of great ancestors coexisted.

Although Plato's Academy is considered the prototype of modern institutions of higher learning, it was a union of wise men who served Apollo and the Muses. It is not for nothing that Plato’s house itself, located there, was called the “house of the muses” - Museion.

Origins

While studying at the Academy, Plato combined the teachings of Socrates and the teachings of the Pythagoreans, whom he met during his first trip to Sicily. From Socrates he adopted the dialectical method, irony, and interest in ethical problems; from Pythagoras he inherited the ideal of the common life of philosophers and the idea of education with the help of symbols, based on mathematics, as well as the possibility of applying this science to the knowledge of nature.

Political orientation

Plato meant by politics not only the education of capable statesmen, but also simply noble and just people, because the duty of a philosopher is to act. And for such education, an intellectual and spiritual community was necessary, which was entrusted with the task of forming new people, no matter how long it took. The members of the Academy constituted a community of people free and equal, for they equally strived for virtue and for common research.

Convinced that a decent life can only be led in a perfect state, Plato creates for his students the conditions of an ideal state, so that for now - in the absence of the opportunity to govern any real state - they would govern themselves according to the norms of an ideal state.

“Justice preserves the state as much as it protects the human soul, therefore, since it is impossible to always maintain the correct state structure, it is necessary to build it within yourself.”

Training at the Academy

Among the most famous teachers of the Platonic Academy, besides Plato himself, were the mathematician and astronomer Eudoxus of Cnidus and the philosopher Aristotle. The scholars who headed the Academy after Plato: Speusippus, Xenocrates, Polemon, Crates. In the later history of the Academy, it is customary to distinguish the Secondary and New Academy. The Middle (or 2nd) Academy originates from Arcesilaus, its main direction is skepticism and consistent criticism of any philosophical dogma (primarily, the most popular at that time, Stoicism). This trend was further developed in the so-called. New Academy (or 3rd) under Carneades. The break with skepticism that emerged under Philo of Larissa, the head of the so-called. The 4th Academy finally takes place under Antiochus of Ascalon, who founded his “Ancient Academy” (5th) and revived dogmatic Platonism. In the 4th–6th centuries. AD The Athenian school of Neoplatonism recognized itself as the successor to Plato's Academy and renewed this name as the name of the school. The Neoplatonic Academy was closed by Emperor Justinian in 529.

Yu. A. Shichalin

In his dialogue “Symposium,” Plato gives an image of love as a desire for birth and the acquisition of immortality. And he speaks about the category of people who are fertile not in their body, but in their soul, and who give birth to their creations in art, science or legislation. However, such a birth requires a union of close souls. According to the philosopher L. Robin, “a fertile soul bears fruit only in communication with another soul in which it recognizes the necessary qualities; communication is unthinkable without the living word, without daily conversations that presuppose a common life organized for spiritual purposes... - in a word, without a philosophical school similar to the one that was conceived and created by Plato..."

In Plato's school, education was carried out within a community, a group, a close circle of friends, where sublime love reigned. Members of the Academy were divided into two groups: seniors (scientists and teachers) and juniors (students), because, according to Plato, real philosophy can only exist in conditions of constant dialogue between teachers and students within the walls of the school.

A necessary element of the teaching system at the Academy was dialectics. But what it meant was not a technique of argument (as was common in the time of Plato), but a spiritual exercise that involved internal transformation. Genuine dialogue is possible only when speakers strive for dialogue. Dialogue teaches not to impose your opinion on another person, but to put yourself in the other person’s place and overcome the limitations of your own point of view. And, overcoming ourselves, gain the experience of striving for truth and Good. Thus, what was important was not so much the subject of the dispute as the very possibility of human transformation.

Philosophical way of life

The main goal of Plato's pedagogical activity was the formation of a harmoniously developed person - through everyday efforts and a philosophical lifestyle. Plato describes this way of life this way: you need to love virtue more than pleasures, give up sensual pleasures, observe, in particular, moderation in food, live every day in such a way as to have as much power over yourself as possible.

The Academy also practiced spiritual exercises, these include preparing for sleep, which Plato talks about when he talks about unconscious desires, about the terrible and wild impulses for violence that lurk in every person. In order not to have such dreams, you need to prepare yourself every time in the evening, going to bed, awakening the rational principle of the soul with the help of inner speech and reasoning about sublime objects and indulging in reflection. Plato advised little sleep: “And whoever of us cares most about the rationality of life should stay awake as long as possible, while observing what is beneficial to his health. If this becomes a habit, then people’s sleep will be short.”

Another exercise is to remain calm in adversity and not become indignant; To do this, we should call for help maxims that can change our inner mood. Thus, we must explain to ourselves that the good and bad sides of these misfortunes are unknown to us, that grumbling will lead to nothing, that of human affairs none of them deserves to be taken especially seriously and we must, like when playing dice, accept things as they exist and act in accordance with what has befallen us.

The real birth of mathematics is associated with the Academy. There was even an inscription on the gates of the Academy: “Let no non-geometer enter!” Geometry and other mathematical sciences were of paramount importance in teaching. But they constituted only the first stage in the formation of the future philosopher. They also performed a kind of ethical function, since they made it possible to clear the mind of sensory ideas.

Plato's Academy was a brotherhood of people whose unity consisted in choosing a single way of life, a form of life given by the great teacher. The Academy will be famous among posterity both for the merits of its students and for the perfection of its organization. The memory of this philosophical school will be preserved throughout the subsequent history of philosophy, and Plato's Academy will become a model for many other schools.

Named after the public gymnasium, which probably existed since the time of Solon (beginning of the 6th century BC) in the north-west. suburb of Athens on the site of a sanctuary in honor of the local hero Akademos. After the first Sicilian trip, when Plato met Dion (387), the courtier of the tyrant of Syracuse Dionysius the Elder, he acquired a small estate (κηπίδιον - Diog. L. III 19-20) not far from A.P. and taught classes either at his place or in the gymnasium, and here and there Plato built sanctuaries in honor of the Muses. Apparently, Plato's school is a circle of like-minded people created on his personal initiative, who formed a kind of unofficial. a political club and together honoring the memory of the divinely marked teacher of philosophy Socrates, was formed in the 80s, and in it, on the initiative and following the example of Plato, they began to write dialogues (with the obligatory participation of Socrates), polemicize with other Socratics, sophists and rhetoricians, conduct debates and do mathematics. When Plato travels to Sicily for the second time (367-366), Aristotle appears in A.P., during which the element of disputes develops and the system of lit. expands. and lecture genres (dialogues with the participation of contemporaries, reports, lecture courses, treatises).

The sequence of A.P.’s scholararchs after the death of Plato (347) is restored on the basis, first of all, of the “List of Academicians” by Philodemus (Academicorum index Herculanensis), Book IV. Diogenes Laertius and the articles Πλάτων from the "Judgment". With Philo of Larissa, who left Athens in 88 without leaving a successor (Seneca. Nat. quaest. VII 32, 2), the chain of direct succession of the schoolarchs A.P. is broken. Philo’s student Antiochus of Ascalon breaks with his teacher even during his life and founded his own school (Numenius. Frg. 28, 11-12 des Places: ἑτέρας ἄρξας ̓Ακαδημίας), calling it Ancient AP (Cic. Brut. 315; Luc. 70), to which he attributed Plato and his closest followers, contrasting it with the skepticism of Arcesilaus; in this double division of the history of A.P. he was followed by Cicero.

The triple division of A.P. is presented in the “List of Academicians” (XXI 37-42): The middle begins with Arcesilaus, the New - with Lacis (cf. Diog. L. I 14; I 19; IV 59; Suda, s. v. Λακύδης; aberration connected with the fact that Lacides began to teach in a new place called Lacidaion); however, a new meaningful stage in the development of A.P. begins with Carneades, whom Sextus Empiricus calls the founder of the New A.P. (Pyrrh. I 220; cf. Ps.-Gal. Hist. Phil. 3; Clem. Alex. Strom. I 14, 64, 1).

According to the same Sextus, the circle of Philo and Charmides constituted the 4th A.P. (Pyrrh. Hyp. I 220; cf. 235), which sought to emphasize the unity of A.P. (Cic. Acad. I 13), which made it possible to gradually transition to dogmatism. The school of Antiochus Sextus (Pyrrh. Hyp. I 220, cf. 235) calls the 5th A.P.

The brother of Antiochus of Ascalon Aristus is mentioned by Cicero in “Brutus” (332), written in 46 as the head (heres) of the Ancient A.P., but already in the fall of 45 he was probably not alive, because his son Cicero listened only to Aristus's student, the peripatetic Cratippus. Dr. a student of the Ancient Academy, Ariston of Alexandria, also moved to Peripata (Aristotle’s school, which received this name after Aristotle’s successor Theophrastus acquired a peripata, a covered gallery, for classes). According to Plutarch (Brut. 2, 3), Marcus Junius Brutus in Aug. 44 listened to Cratippus and the “academician Theomnestus” in Athens. This is the last philosopher who lived and taught in Athens, whom sources call an “academician”: there is no reason to consider him the successor of Aristus, although it cannot be said that he continued the tradition of the skeptical A.P., who probably turned to Pyrrhonism after Philo of Larissa.

With Arista, therefore, the history of the Ancient Academy founded by Antiochus of Ascalon ends, the very name of which was a clear indication of the return impulse of the philosophical thought of antiquity, which during the period of the so-called. Middle Platonism sought identity in increasing attention to the texts of the founder of the school and gradually led to the emergence of several. centers for the study and development of Plato's heritage outside Athens. And yet, when the Athenian Platonists in the IV-VI centuries. considered themselves “diadochi” of Plato and spoke of the “golden chain” of his adherents, this was not only a “sentimental construction” (Görler, p. 982), but also a statement of the only path along which ancient Platonism was able to bring the most an impressive result of the entire development of pagan thought and preserve its legacy for Byzantium, the Arabs and the West. Europe.

For Christians authors A.P. and academicians are primarily representatives of the skeptical period of the Platonic school, opposed to Plato: for example, St. Justin, repeatedly quoting Plato and showing that his teaching goes back to Moses (Admonition to the Hellenes, 20 ff.), does not in any way correlate him with A.P. And Tertullian in his famous question “What is Athens to Jerusalem? What is the Academy - the Church? (On Prescription against Heretics. 7) is referring specifically to the skeptical A.P., and not to the “philanthropic Plato” (To the Gentiles. II 3), who “from nature itself” knew about the immortality of the soul (On the resurrection of the flesh). Meanwhile, Christ. writers both in Greek and Latin. the story of A.P. was well known to tradition: Eusebius of Caesarea in the “Gospel Preparation” (XIV 4 ff.) reproduces in detail op. Numenia “On the divergence of the academicians from Plato.” blzh. Augustine, in his treatise “Against the Academicians,” also sets out in detail the history of A.P. (II 6. 13-15), relying on Cicero’s “Academicorum libri”; emphasizing the opposition between A.P. and Plato (III 17. 37-41), Augustine shows that academic and dialectical tricks were needed by Plato’s followers only in order to hide Plato’s profound teaching from the unenlightened crowd, which was inaccessible to him, and , in particular, to challenge the teachings of the materialist Zeno (cf.: Clem. Alex. Strom. II 21, 129, 9: the younger representatives of A.P. consider their goal to abstain from judgment against the fantastic ideas of the Platonists). This forced position led, according to Augustine, to disputes within A.P. itself, which ultimately came to naught, since “the face of Plato, the purest and brightest of those that exist in philosophy, shone, through the clouds of errors, especially brightly in Plotinus, the Platonist philosopher, who was found to be so similar to Plato that it seemed as if... one lived in the other” (Contra Acad. III 18.41). Thus, Augustine, in the 33rd year of his life, resolves within himself the disagreements between A.P. and its founder and, freeing himself from the temptation of academic skepticism, intends by faith never to deviate “from the authority of Christ,” and with his mind to rely on “the Platonists, whose views do not contradict our sacraments” (III 20.43).

Source: Filodemo. Storia dei filosofi. Platone e l "Academia (Pap. Herc. 1021 e 164) / Ed., trad. e comm. a cura di T. Dorandi. Napoli, 1991.

Lit.: Lynch J. P. Aristotle's School: A study of a Greek Educational Institution.Berkely, 1972; Glucker J. Antiochus and the Late Academy. Gött., 1978; Billot M.-F. Académic //Dictionnaire des philosophes antiques. P., 1989. 1. P. 693-789 (P. 780-787: Platon et l"École Académicienne à l"Académie); Dorandi T. Ricerche sulla cronologia dei filosofi ellenistici. Stuttg., 1991; Görler W. Die Philosophie der Antike Basel, 1994, Bd. 4: Die Hellenistische Philosophie, pp. 717-1168, Chapter 5: Älterer Pyrrhonismus, Jünger, Akademie, Antiochus aus Askalon.

Yu. A. Shichalin

Plato (Πλάτων) was the second of the great triad of ancient Greek philosophers - Socrates, Plato and Aristotle - who laid the philosophical foundations of Western civilization. His real name was Aristocles, and in his youth he was nicknamed Plato because of his broad face and forehead.

As a descendant of a noble family, Plato received knowledge and education from the best teachers of that time in childhood and adolescence. He studied poetry, exact sciences, music, and played sports. But decisive for his moral and spiritual orientation was his acquaintance with Socrates. At that time, Plato was twenty years old. It should also be noted that his early personal aspirations were probably political, but his meeting with Socrates forever changed his spiritual orientation, destroyed his youthful poetic mood and led him to philosophy.

Eventually, Plato became disgusted with violence and discovered that Athenian politics had no place for a man of integrity. The murder of Socrates and the subsequent subsequent psychological atmosphere in ancient Athens, a little later led to the fact that Plato, along with other students of Socrates, left Athens for Megara.

Academy of Plato (Ακαδημία Πλάτωνος)

The Academy founded by Plato in Athens, according to literary sources and archaeological finds, becomes the first organized spiritual center of humanity at the university level.

The Academy was founded by Plato, probably in 387 BC or the following year, after his return from his first trip to Syracuse.

The academy was located in a large park, covering 15 acres, in an area where the mythical hero Akademus was worshiped, hence the name of the school. Little is known about the rules of work and teaching methods at Plato's Academy.

Plato gave oral lessons, his students wrote down what they heard to better study the subject. Plato's lectures to a wider audience were intended to display the methods that every thinking person should follow and not be tempted by the wisdom of the sophists.

The purpose of Plato's teaching was to solve and limit by scientific methods all areas of knowledge, the so-called theoretical as well as positive sciences. To cultivate and acquire true knowledge, the condition was to follow the path of virtue.

Although Plato is not distinguished for his contribution to mathematical science, the exact sciences nevertheless had a predominant importance in teaching. A decisive role at the level of mathematical research was played by the arrival of the outstanding mathematician Eudoxus of Cnidus, who, accompanied by his students, joined Plato’s Academy. In this field the academy broke new ground mainly by separating the study of geometry from arithmetic, and by systematically studying music and harmony in astronomy.

Teaching at Plato's Academy included all branches of philosophy, dialectics, mathematics, astronomy, natural sciences, political theory and music, while succession in its leadership was carried out by selection among its main members, the so-called "partners".

Plato's Academy continued to operate for three centuries, with the greatest philosophers and scientists of the late classical and Hellenistic period studying and teaching here, such as Aristotle, Xenocrates, Heraclides of Pontus, Arcesilaus, Philo of Larissa and others.

In 86 BC, during the Mithridatic Wars, the invading troops of the Roman general Sulla destroyed the grove and most of Plato's Academy, as a result of which philosophical activity there was interrupted, but was restored again a year later. Plato's Academy was finally closed by order of the Byzantine Emperor Justin I, who thus fought against paganism.

Plato and his Academy

Plato(428 – 348 BC), son of Ariston and Periktiona, came from a wealthy Athenian family. In the 4th century BC. he and the Macedonian philosopher Aristotle formulated two different but complementary systems of viewing the world and man. These philosophical systems, which became the basis of Western thought for the next 2,500 years, were taught in two different universities, now considered the first universities in human history.

Plato's teacher, Socrates, was executed in 399 BC. and at first Plato's philosophy was a simple translation Socrates' ideas, which is obvious from his “Dialogues”. In a more mature period, Plato, using the dialectical method, formulated his “theory of ideas,” which stated that the changing visible world around us is a reflection of the single unchanging present world of perfect higher ideas.

North-eastern part of the gymnasium

In 388 BC. Plato chose Academy gymnasium to house his philosophical school. Perhaps the Academy attracted him because it was a pleasant vacation spot away from the city, or because young men from the best families of Athens gathered here, who had the time and money for higher education. The historian of philosophy Diogenes Laertius wrote that Plato first taught at the Academy, a suburban gymnasium, and later in his own garden in the adjacent district of Ippios Colon. " Philosophy”, which he taught, included all the disciplines now called “humanities” and “physics and mathematics”. Very little is known about the organization of this school, but it was probably quite simple. Plato did not add any buildings to the existing gymnasium and his school was not a school in the modern sense of the word - it was simply regular communication between teacher and students who posed problems and solved them. Thus, the educational function of the Academy did not replace the function of physical training, but only supplemented it, and this place remained, first of all, a gymnasium.

North-eastern part of the gymnasium

The Academy and its sacred grove were destroyed by the Roman general Sulla when he attacked Athens in 86 BC, but its gymnasium was rebuilt in the same or the following century. Plato's Academy existed for about 1000 years, experiencing its greatest prosperity during the period of so-called “Neoplatonism” (III – IV centuries). She closed only in 529, when the edict of Emperor Justinian I banned all educational centers in Athens.

Building of unknown purpose B2

Pipe from building B2

Archaeological Park Academy of Plato

The position of Plato's Academy is precisely known not only thanks to ancient written sources, but also thanks to the boundary pillar discovered on the north-eastern corner of the gymnasium.

From 1929 to 1940, the first archaeological excavations, sponsored by Panagiotis Aristofron (Παναγιώτης Αριστόφρων). Work resumed in 1955 and continues to this day.

Academy Map

To date, the three most important areas have been opened (see map):

A1 on Kratylou street it is built of adobe bricks " sacred house"from the end of the 8th century BC, which received this name because it contained sacrificial ashes, animal bones and ceramic shards from the late Geometric period. More than 200 vases and bowls were discovered 150 meters southwest of it, which were probably associated with some kind of libation ritual. 30 meters to the east the foundations of another rectangular, possibly residential, house from the Geometric period were excavated.

Sacred house, view from the west. Photograph of the Archaeological Society

A2 next to A1 are the ruins of a small apsidal house from the Prehistoric period (about 2500 BC), which was called " Academ's house" Archaeologist Stavropoulos (Σταυρόπουλος) suggested that this building was discovered by the Athenians in the 8th century BC. and is connected by them with the hero Akadem, for whom they built a “Sacred House” nearby. These two buildings, erected before the appearance of the gymnasium, are now again covered with earth.

A3 this is a long, low wall with sub-walls, which is currently associated with the wall of Hipparchus mentioned in ancient sources. Her traces and steles with the inscription "Khoros [boundary stone] of the Academy" were found in other parts of the area.

IN 1 This is a gymnasium of the 1st century. BC. – I century AD Part of its palaestra (large rectangular courtyard) and the long narrow rooms surrounding it have been preserved. On the north side, under the roof, you can see a reservoir for water used by athletes to wash themselves after training.

Palaestra Gymnasium of the Academy

AT 2 part of the same gymnasium of unknown purpose, located between the palaestra and the Church of St. Tryphon.

Buildings B2

G it is a partially preserved large (40 x 40 meters) square peristyle building, located between Platonos and Efklidou streets, which dates back to the second half of the 4th century BC. Its structure and function are unknown, but it may have belonged to the school of Plato. To the northeast of this building, fragments of ceramic metopes with drawings and antefixes (vertical plates - water dividers) dating from the second half of the 6th century BC were discovered, indicating the existence of an earlier public building here.

(Greek: Ακαδημία Πλάτωνος; English: Akadimia Platonos)

Opening hours: around the clock.
How to get there: Metro station Metaxourghio, walk from the metro along Lenorman street for 1 km, then turn left onto Tripoleos street, which will lead to the Plato Academy.

The archaeological site "Plato's Academy" is located in the suburbs of Athens, which received its name thanks to the founder of the most famous school of philosophy - Plato.
Plato was born in 427 BC, in Athens. According to ancient tradition, his birthday is considered to be Thargelion 7 (May 21), a holiday on which, according to mythological legend, the god Apollo was born on the island of Delos. Plato grew up in a family of aristocratic origins; the family of his father Ariston was traced, according to legend, to the last king of Attica, Codrus, and the ancestor of Periktiona, Plato’s mother, was the Athenian reformer Solon.

Around 407 BC, Plato met Socrates and became one of his most enthusiastic students. After his death he left Athens and spent about twelve years traveling. Returning to his homeland, Plato, in 387 BC, founded a scientific school-Academy, which was located on a plot of land specially purchased for this purpose, a garden named after the ancient hero Academus. This was the first truly scientific school in the history of mankind.

Plato apparently bought a house, probably with the financial support of his Syracusan friend Dion, settled there and received his students, while the main activities of the philosophical school took place in the Academian Garden, which remained open to the public. Some time later, in the garden, Plato erected a sanctuary of the Muses (to which his nephew Speusippus subsequently, after taking office as head of the school, added a statue of the Graces).

Exactly how the school operated in private ownership is not very clear. There is, however, numerous evidence that most of the philosophical discussions took place in the Academy’s garden, either in the fresh air or in some closed room, in the gymnasium building.

Students at the Academy had to not only master the rational method of thinking through the study of mathematics and logic, but also achieve internal transformation. Their main goal should have been the pursuit of the highest good. Plato created a community, an educational environment, relatively independent of the polis, which formed a spiritually developed individual, capable of thinking and living intelligently. Dialogue, as one of the main forms of teaching and upbringing, is not imposing one’s point of view on another, but a joint search for truth. He taught to put oneself in the place of another, and thereby overcome the limitations of one’s own point of view. The interlocutors seemed to discover within themselves a truth that exists objectively, independently of them.

Typically, during academic classes, a “thesis” was put up for discussion, that is, an interrogative sentence like: can virtue be taught? One of the two interlocutors disputed the thesis, and the other defended it. At the same time, the first asked questions to the second, cunningly selecting them so that in his answers he was forced to admit something contradictory to the thesis that he defended.

The Academy attached fundamental importance to mathematics: members of the Academy were the geometer and astronomer Eudoxus of Cnidus, the astronomer Heraclides of Pontus, the geometer Menaechmus, and others. At the entrance to his academy, Plato made the inscription: “Let no one enter here who does not know geometry.” The high appreciation of mathematics was determined by Plato's philosophical principles: he believed that studying mathematics was an important step on the path to knowledge of ideal truths.

The Academy Garden was a favorite place for debates between philosophers and geometers, and it was here that the basic principles on which geometry should be built were first developed. In connection with solving construction problems, the Academy developed the concept of “the geometric locus of points”, as a continuous series of points that satisfy a certain condition. Plato and his students considered a construction to be geometric if it was performed using a compass and a ruler; if other drawing tools were used in the construction process, then such a construction was not considered geometric.

Among Athenian philosophers, only Socrates and Plato advocated the education of women. Representatives of the fair sex also studied at Plato's Academy, and their education was encouraged. The bulk of the Academy's students were foreigners who, due to the strictest laws prohibiting women from appearing in public places, came to lectures dressed in men's clothing.

Plato believed that women should be given “a similar birth and upbringing” so that women could perform “the same work” “in common” (with men). The thinker also stated that women were inclined towards philosophy. What he had the courage to say about a woman philosopher who knew how to know “being and truth”, at a time when women were considered inferior beings and humiliated in every possible way, testifies to his very high level of gender consciousness.

Plato himself taught at the Academy for almost 40 years.The Academy existed for several centuries, and was closed as pagan in 529 AD, by decree of the Christian emperor Justinian I. Despite this, the influence of Plato and the Academy is great, and for centuries shaped one of the main directions of European philosophy - Platonism and Neoplatonism.

Plato, who pointedly did not take part in the political life of Athens, considered the main task of his philosophical and pedagogical activity to be the creation of a project for an ideal state and the education of a philosopher capable of state activity. Trying to realize his ideal, Plato twice (in 366 and 361 BC) made trips to the court of the Sicilian tyrant Dionysius the Younger; the trips ended in failure, but until the last days of his life Plato continued to develop a plan for ideal legislation.Be that as it may, a whole series of mysteries remains unresolved related to the nature and structure of the Academy founded by Plato and inherited by his successors, as well as concerning the nature of the teaching to which he came at the end of his life.

Quotes.

Without the funny it is impossible to know the serious.
Wealth is not blind at all, it is insightful.
For their disasters, people tend to blame fate, the gods and everything else, but not themselves.
Education is about learning good habits.
Everyone is at war with everyone, both in public and private life, and everyone with himself.
States will not get rid of troubles until they are ruled by philosophers.
A fool can be recognized by two signs: he asks a lot about things that are useless to him, and speaks out about things that he is not asked about.
Each of us is half of a person, cut into two flounder-like parts, and therefore everyone is looking for the half that corresponds to him.
Eloquence is like cooking for the soul.
Love - This is the desire to be loved.
To make friends, value their services higher than they do themselves, and your favors lower than it seems to friends.

Plato's Academy in Florence and its ideological leader. Platonov Academy Philosophical School Academy

Origins

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Training at the Academy

Philosophical way of life

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